They want to take away your hamburgers: animal exploitation and white nationalismA Meat and Dairy Industries Article from All-Creatures.org

Eating and exploiting animals is a crucial aspect of
defining white national identity. Those who strongly identify with white
nationalist ideology view the consumption of animal bodies as an act of
solidarity.

Last week, the Conservative Political Action Conference was held in
National Harbor, Maryland. And although many different topics were
discussed, a theme suspiciously emerged throughout the event.

“I have a hundred cows. You just let Alexandrio Cortez [sic] show up and
try to take my cows away,” Jerry Falwell, Jr., told a room full of attendees
during a panel.

“I love cows […] They’re delicious,” said Donald Trump, Jr.

"They want to take away your hamburgers. This is what Stalin Dreamt about
but never achieved," Former White House aide Sebastian Borka said at CPAC
2019.

Representative Mark Meadows joked, “With this Green New Deal they’re
trying to get rid of all the cows. But I’ve got good news. Chick-fil-A stock
will go way up because we’re going to be eating more chicken.”

And yes, this is the same Mark Meadows who engaged in the most
eyebrow-raising racism just days earlier when Congresswoman Rashida Tlaib
challenged him on using a black woman as a prop during a congressional
hearing.

Even America’s most lovable zodiac killer Ted Cruz got in on the act. “I
hope to see PETA supporting the Republican party now that the democrats want
to kill all the cows.”

It seems the Republican party can’t stop talking about or thinking about
meat. And frankly, there’s a reason for that.

Eating and exploiting animals is a crucial aspect of defining
white national identity. Those who strongly identify with
white nationalist ideology view the consumption of animal bodies as an act
of solidarity.

On New Years Eve 2013, hosts of the Fox network’s All-American New Year
asked Sarah Palin what her resolutions were. She responded with three: 1.
eat more meat, 2. make the federal government as irrelevant as possible, and
3. restore American exceptionalism.

Eat more meat.

What purpose did eating meat serve as a New Years resolution? There were
no ‘rabid’ anti-meat voices anywhere near her platform. As a statement, it
was completely unprovoked.

Eating meat is an assurance of proper whiteness. It is a dog whistle, a
signifier of shared American values. Indeed, Palin used it as a lead-in to
her third, and arguably most important, point.

And guess what? The animal agriculture industry is listening to this
coded language and responding in kind.

Amanda Radke writing for Beef Magazine (yes, there’s a Beef Magazine)
said in a January article:

If tofu, beans and lentils become the number-one recommendation as the
plant-based protein substitutes to beef, then we have not only failed our
own industry, but we have failed the children, military, hospital patients
and nursing home residents.

Playing on the moral panic derived by the think of the children trope and
nationalist rhetoric that demands fealty to the American military, she
invokes fear among readers to generate support among audiences who
positively respond to white identitarianism.

She stopped just short of framing eating lentils as the moral equivalent of
shooting veterans in the face.

And animal exploitation as white nationalism has a long history.

Take, for example, the American cowboy.

Although cowboys were introduced to the American frontier by southern
Europeans, former slaves, Mexican vaqueros, and recent immigrants made up
nearly a quarter of the cowboy population after the end of the American
Civil War.

Of course, actual history has little to do with the construction of the
American cowboy mythology. Literature and film quickly re-imagined him as
the archetype of white masculinity. Historians Joe Frantz and Julian Choate
wrote:

The American cowboy exists on three distinct levels — the historical level,
about which the average American cares and knows no more than he does about
any other phase of nonmilitary or nonpolitical history; the fictional level,
in which the cowboy occupies a not quite respectable but highly popular
position; and the folklore level, on which the cowboy sits as an idealized
creation of the American folk mind.

The cowboy lives as a symbol of American exceptionalism. He is America’s
manifestation of the fabled knight.

To eschew animal flesh is to reject the offerings from this steward of
America’s legacy, the brave giant who conquered and tamed the American west,
the icon of 20th century popular culture, and the vanquisher of evil
Indians.

And if there is any figure more virtuous icon than the American cowboy, it
is the American farmer. When faced with propaganda that represents America’s
freedom, independence, and sovereignty, it is not the humble broccoli farmer
that we are shown. Not the men and women who harvest America's 'amber waves
of grain.'

It is the farmer who proudly harvests our beef. The farmer who lovingly
puts creamy white milk in the American refrigerator.

How ironic that industry of animal agriculture has all but eliminated the
humble family farm in favor of industrialized farming operations. And it is
an even greater irony that many of the same Americans who vehemently defend
the animal farming nuclear family unit also fervently defend the capitalist
engine that destroyed it.

Critical race scholar and University of Hawaii law professor Andrea Freeman
discussed another example of this history of animal exploitation as a symbol
of white superiority in her law review article The Unbearable Whiteness of
Milk. She dates this back approximately 100 years.

In the 1920s, a pamphlet from the U.S. National Dairy Council explained:
“The people who have used liberal amounts of milk and its products … ” —
meaning white people — “… are progressive in science and every activity of
the human intellect.”

Of course, although I focus on America’s embrace of animal exploitation as
white nationalism, it is not unique to the United States.

In fact, use of ‘white’ as a modifier before the word nationalism may be
redundant given that history professor Mark Brandon of Anglo-American
University places the birth of nationalism itself firmly in 18th century
Europe. And nationalism is enjoying a renaissance throughout Europe by way
of what sociologist Michaela DeSoucey calls gastronationalism, where animal
products are assigned symbolic value by those who articulate nationalist
sentiments.

Dutch dairy company Campina embraced its farmers' milk in displaying the
red, white and blue ribbon of the Dutch flag. And British retailer Tesco
sought to gain customer confidence by guaranteeing the national origin of
their meat.

At the end of the day, the question for me is not, “Why is animal
exploitation a matter of white national identity?” To the animals who exist
as mere products in the food chain, it doesn’t matter.

For me, the question is, “Why do more people not forego animal exploitation
as a matter of political resistance?"

And the answer is unfortunately grim. Most of us care little for liberation.
What we call liberation is merely access to the same power that white
identitarians have used to exploit others for centuries.

In the words of Angela Davis:

Straight black men and white women will always be the weakest links in the
struggle for equality because they view equality as achieving status with
white men. The problem with that is that white men’s status is contingent on
the oppression of other people.

For more on animal exploitation as a signifier of white national
identity, contact me for a lecture at your school or in your community. To
read more about veganism as political resistance in an age of political
uncertainty, read Protest Kitchen by Carol J. Adams and Virginia
Messina.

Fair Use Notice: This document, and others on our web site, may contain copyrighted
material whose use has not been specifically authorized by the copyright owners.
We believe that this not-for-profit, educational use on the Web constitutes a fair use
of the copyrighted material (as provided for in section 107 of the US Copyright Law).
If you wish to use this copyrighted material for purposes of your own that go beyond fair use,
you must obtain permission from the copyright owner.